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That we had to open it back
up. Not everybody, but a lot

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of why not. So I'll kick
it off before we go to the open

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forum. Today's topics are Islam,
Roman Catholicism, Papacy, Protestantism, Atheism,

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agnosticism, Hebrew Roots, Unitarianism,
Arianism, evangelicalism, Calvinism, on

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and on and on on and on, all the usuals why not and uh.

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I was reminded of the contrast between
the Latin Roman Catholic approach to what

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sanctity is and what holiness is and
what the idea is in the Orthodox tradition,

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and how one of the key indicators
that we often overlook in contry asking

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these two groups looking for which one
is the true Church, pertains to the

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pathway to being made like God or
being made right or whatever. It's not

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accidental that when we have this schism
we begin to see very bizarre manifestations in

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the West as to what it means
to become righteous and how to be made

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right with God. We see,
for example, according to the Cambridge Companion,

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the rise of the medieval mystical orders. Like Francis of Assisi, who

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sees in a vision a supposed crucified
angel a seraphim born into a noble family,

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he became a beggar after seeing a
vision sheive me two years before it's

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death. Towards the end of his
life, he saw a vision of an

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angel a six wings Sarah crucified and
nailed to a cross. People in the

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chat, Is that right, Catherine
seeing a Yeah, I know about her

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pope. Even if this, even
if the Pope were Satan incarnate, we

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ought to not raise our heads against
him. Okay, whatever. But what

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I'm getting at is like, you
don't get the liberty in the Roman Catholic

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world to be like, no,
I don't. I don't accept that.

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That's no, you have to accept
that, like you. The canonization of

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saints is part of the ordinary magisterium
in the Roman Caolic Church. But who

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is this the woman who has the
Jesus carved his name into her chest?

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Like she's like a high school desk
or something. By the way, why

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is it that so many of these
women start to have these manifestations and visions

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in the Latin West, particularly in
the fifteen hundreds and after. Isn't that

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interesting? I mean, you do
have the medieval mystics that we talked about

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in the thirteen hundreds, fourteen hundreds, et cetera. But it seems to

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really ramp up around this time and
perhaps a counter Reformation period. Oh is

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this it? Yeah? Here it
is. Mother Mary assented, the mother

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assent. Sister Mary Margaret implored Mother
Grafie to allow her to sign with blood,

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but the mother assented, and Sister
Margaret Mary went to her cell.

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She buried her breast, and,
imitating her illustrious and saintly foundress, she

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cut with a knife the name of
Jesus above her heart. The blood that

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flowed from the wound then was used
to sign this packed. I'm sorry,

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this has nothing to do. This
is like self harm. This is like

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ultimate prelust. Imagine believing that this
is like sanctity and piety. You have

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to believe this. In Roman Calatar, you understand that there's not options.

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Oh, I don't believe that.
I'm Roman Calvi, but I don't believe

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that we're literally doing like the prophets
of bail stuff. Here. Does nobody

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remember the story of Elijah and the
Prophets of bail right, Elijah's making fun

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of them? Call your God?
Is he using the bathroom and they're literally

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over there cutting themselves. She's over
here cutting the name of Jesus into her

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chest and then signing a pact in
blood, Margaret Mary ala Coquoit. And

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you don't get to reject this.
If you're a calth you understand that,

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like you have to accept this?
Is it any wonder? This is how

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the Roman Catholics act so effeminate and
insane and emotional. Well, they're just

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mirroring and exemplifying their so called saints
and their Historyonics didn't Saint Jemma throw herself

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down a well. I'm not talking
about you go getting cold water to quell

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my passions. Okay, like throwing
yourself down a well. I'm pretty sure

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that's Saint Jemma that did that,
right, Yeah, Saint Gemma Galgani.

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So does nobody see that? Like
that's clearly people have like they're having problems.

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Oh, by the way, Augustine, when he is critiquing and making

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fun of the Donutus, he says
that one of the things that the Donuts

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used to do was throw themselves down
wells because they felt like that would actually

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achieve martyrdom because they had this.
Some of the Donatis said the weird,

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weird idea that you could only be
saved if you were a martyr, and

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so they felt like if they threw
themselves down a well to fight their passions,

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that was a form of martyrdom.
I mean, it's insane, hypocrite,

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sincere hypocrite. Hello, can you
hear me? H Hi? I

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just wanted to ask like a few
questions. So one of the questions I

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wanted to ask I used to be
an atheist for a while and now inquiring

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into Orthodoxy. Something I've noticed is
it seems like atheism is a result of

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some Christian heresies, like, for
example, transgenderism seems to be a manifestation

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of gnosticism, and it seems like
a lot of humanist ideas come from Catholicism.

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Yeah, I've argued that for a
long time. I have a podcast

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I did eight years ago called Catholicism
and Thomism Caused Western Atheism, and Gregory

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Palamas says in his debates with the
Barleymites that if you continue in the tradition

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of this Barleymite Roman Catholic position,
you will eventually become atheist. He was

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right. And then one other thing
I've noticed is a lot of atheists will

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say the Old Testament God is cruel, but the New Testament God is good,

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and it's just strange to realize.
Wait, this sounds exactly like Marcianism.

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Wait yeah, that is Martianism.
But absolutely, I mean a lot

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of the I did a video called
the Nine Ancient Heresies that are back like

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five or six years ago, and
yeah, I was arguing that a lot

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of the problems could be traced to
that, including even atheism. And yet

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the idea that you can become a
woman, etc. That transhumanist stuff is

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gnostic. Absolutely. Okay, do
I have time for one more question?

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Yeah? I just want to add
too that for those that are curious.

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Another example of this is Faustina Kowalska. She has these accounts another Roman Catholic

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saint that you have to accept that
the host like floated around the room and

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Jesus would talk to her out of
the floating host and said, you're the

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most holy of all the nuns in
the monastery, and I'm your boyfriend.

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Literally, I'm your boyfriend, you're
my girlfriend, and you're the best and

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most holiest, literally the opposite of
anything in orthodoxy about if there was any

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kind of real vision of Christ or
whatever. It's the opposite. It's not

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oh, I'm the holiest of all
the nuns the monastery. It's I'm the

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worst of sinners. It's Isaiah saying, you know, Lord, I'm not

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worthy. My tongue is filthy.
Right. When Isaiah sees the Lord in

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Isaiah six, he's humbled. Orthodox
Saints when they talk about seeing that of

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minelight, they're humbled. Roman Catholic
Saints. I'm the holiest, and Jeus

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my boyfriend. Go ahead. Ah. So the other question I wanted to

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ask is I agree that the Church
is visible and not invisible. But I

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think something I'm struggling to understand is
how is the Church the literal body of

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Christ? Because when I hear buddy, I just think of like a human

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body. Yeah, we're mystically,
We're mystically united to Christ's physical flesh.

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And that's why in the Eucharist,
as Cyril says at Ephesus, we partake

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of his deified flesh to become part
of his human flesh. I okay,

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I see that was all the questions. Thank you very much, Yes,

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sir, Yeah, that's a great
question. I appreciate that. H What's

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up man, and a totally are
you there? I'm trying to find the

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really good accounts of Jesus floating around
in the host in the in her convent

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and telling her that their boyfriend girlfriend
is so ridiculous, Like you have to

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believe this as a Roman calery,
you don't get to doubt this. Are

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you there, man? What's up? Yeah? Okay, yes, sir?

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All right? So I just have
a couple of questions about signs and

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wonders. So the other day I
think you talked to somebody about how basically

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wonders and signs are not necessarily proofs
of the faith. Right, So my

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question essentially is to what extent do
wonders work as proving the faith? And

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also, if Christ was in a
non faithless generation, would he like philosophically

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prove his goliness. I don't think
it was anything to do with philosophy.

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I think that over and over when
he's arguing with the Pharisees, what he

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says is, do you not know
the scriptures? Did you not read the

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scriptures? Did you not know the
times? And the times mean being aware

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of what the scripture said? Like
he can that is not Protestant, like

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this. This is literally the way
Jesus constantly argues with the Pharisees. He's

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like, how do you not know
what the scriptures were telling you about the

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seasons and the times when the Messiah
is coming? You should expect this,

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this, this, right, So
he's kind of holding them liable for misunderstanding

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the texts and the scriptures that they
had, and then saying that there's signs

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and wonders, but signs and wonders
are for weak faith, not for strong

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faith. That's why he said.
That's why Paul says, it's the miracles

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and tongues and all that are signs
to unbelievers. They're indicators, they're like

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they're like stamps or seals, but
they can't be proofs because again, John

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Nayson John Brace did the first two
miracles quote unquote of Moses, right,

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So, whether Jonason John Bras did
miracles or whether they were just mimicking or

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faking the first two signs of Moses, the first two curses and signs,

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it doesn't like the point is that
it wouldn't prove it, because how does

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a Roman Catholic tell them? On
what basis can a Roman Catholic tell me

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that the Coptic Church is wrong.
If Mary appears over the Coptic Church,

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two thousands of people just like at
Vatima,